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Analysis of E. T. Hall's Intercultural Communication Theory

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Analysis of E. T. Hall's Intercultural Communication Theory A DESCRIPTION AND ANALYSIS OF THE INTERCULTURAL COMMUNICATION THEORIES OF EDWARD TWITCHEL HALL Introduction Michael has just graduated from a respected college with a major in Spanish. He had four years of vocabulary, grammar, and mock business scenarios, all thoughtfully arranged by his American Spanish professor who had been teaching Spanish for twenty years. Michael could conjugate verbs without thinking, he could translate volumes of Spanish writing accurately, and he was one of the best Spanish speakers among his classmates during weekly presentations. Michael decided to go on a mission trip the summer after his graduation. He was part of a team ministering in Ecuador, a country where nearly everyone speaks Spanish. Michael assumed the transition from the classroom to the real world would not be that difficult. Michael headed to the elevator of the hotel he was staying at in Quito. As the door opened, Michael and three Ecuadorians stepped into the elevator. Michael, nervous, but eager to practice his Spanish said hello and made small talk. He noticed an announcement on the wall of the elevator and turned to read it, all the while continuing his conversation with the Ecuadorians. All of a sudden, no one spoke any more and as the door opened and Michael attempted to say goodbye, all he received were angry looks from the Ecuadorians. What had happened? What had Michael said? The truth is, nothing Michael ‘said’ was offensive. Rather, what his body said for him was the culprit. When Michael had turned his back to read the announcement, the Ecuadorians had been deeply insulted by this offensive gesture. Michael had not realized that communication is much more than speaking the language. More than that, communication looks differently among different cultures. As well prepared as Michael thought he was, he still 1 2 had much to learn about intercultural communication. This paper will examine these deeper aspects of intercultural communication by describing and then analyzing the theories of intercultural communication pioneer Edward T. Hall. It will be shown that Hall relied heavily on insights from the animal kingdom that he attempted to carry over into human behavior. This approach allowed for several new and helpful insights but also prevented Hall from exploring the full range of cultural distinctions existing in a world created in accordance with biblical truth. The Communication Theories of E.T. Hall E. T. Hall is a recognized pioneer for the study of intercultural communication. Hall developed his preliminary positions through years of personal observations of the animal world, living with various cultures, and then completing a doctoral degree in anthropology from Columbia University in 1945. Much of Hall’s work has become the basis for later expansion by other writers. Hall’s main effort was to provide a tool allowing for the categorization and comparison of other cultures so that one might clarify one’s own way of life first, and then to begin to understand something of the other cultures one might encounter. One of Hall’s main contributions to the discussion is his theory that culture is communication. Prior to Hall, a complete theory of culture as communication had not been presented in one place.1 The following section will survey Hall’s cultural distinctions that he has used to prove that culture communicates. Culture: The Hidden Dimension Culture is everywhere but is so innate that it is often not recognized until one ventures elsewhere. A proverb says, “A man who has never travelled thinks his mama’s cooking is the 1Edward Hall, The Silent Language (Garden City, NY: Doubleday & Company, Inc., 1959), 55. 3 best.” There certainly are visible aspects of a culture such as the dress of the locals. However, Hall notes that the most important aspects of differing cultures are likely to be those “out-of- awareness” features, the hidden dimension of the new culture.2 One might think that this hidden aspect of culture would pale in comparison to the visible behaviors but Hall goes on to say, “Culture hides much more than it reveals, and strangely enough what it hides, it hides most effectively from its own participants.”3 The hidden dimension of a culture, much like the submerged part of an iceberg, makes up the bulk of the culture and keeps the visible component afloat. Each aspect of culture carries with it a message that is read one way by the insider and read, perhaps, another way by the outsider. Culture communicates, but, prior to Hall, its message was not clearly discernable. Upon first notice, language is a blur of sound, an indistinguishable jumble. As the learner perseveres, syllables become coherent, then words, then a pattern of grammar, then how something is said, and then, why something is said the way it was. Educated and insightful observation reveals more and more subtleties within the spoken language. Learning a culture is similar to learning a language. At first the new sights, sounds, and smells are a blur of confusion. Everything blends together. As time goes by, however, the acute observer will begin to notice certain distinctions. What is done and how it is done begin to communicate a message just as powerful as the spoken language.4 Hall was the first to develop a framework for observing culture. He notes that the first step is to learn how to recognize cultural distinctives. First, it is important to see that Hall has 2Ibid., 52. 3Ibid., 53. 4Ibid., 124. 4 broken culture into two broad components, what he calls Set Theory. The pervasive set is that which is first noticeable.5 The tip of the cultural iceberg might be composed of dress, language, seating arrangements, or greeting protocol. The second half of Hall’s Set Theory is the illusive set, the phantom component of culture.6 The illusive set contains stress on words, pitch, or tone. Other examples would be worldview, gender roles, and status roles. Set Theory helps the cultural observer to look for the complete picture of culture. Hall has pioneered what he calls the Primary Message Systems (PMS) that are present in every culture. These systems were largely lifted from Hall’s and others observations of animal communities. The perceptive observer will look for the pervasive and illusive components within each system. The ten dimensions of the PMS are outlined below: Hall’s Primary Message Systems7 1. Interaction – speech, tone, voice, gesture, play, and defense. 2. Association – The ‘pecking order.’ Rank and societal structure. 3. Subsistence – Food, work, distinction within work (who cleans the toilet?). 4. Bisexuality – gender roles, sexual norms, and expectations. 5. Territoriality – use of space. 6. Temporality – rhythm of life, linear or cyclical history, rate of speech. 7. Learning – Logical vs. experiencial. How is knowledge transferred? Who goes to school? 8. Play – intertwined with the other systems. 9. Defense – Against nature, against the spiritual - religion, and against enemies. 10. Exploitation – of society, nature, ect. for the culture’s own gain. Space constraints prevent a more detailed explanation of each system. Hall’s point is that these ten systems are present in every culture and are interrelated. The categories provide a framework by which to systematically observe and learn a new culture. Notice that language is only one small aspect of culture and all ten systems work together to allow cultural communication to 5Ibid., 129. 6Ibid., 136. 7Ibid., 61-81. 5 occur. A further distinction made by Hall is that these systems are played out on three levels in a society: the formal, informal, and the technical. Hall calls these levels the major triad.8 Time is useful to illustrate the distinctions of the triad. Formal time would be what the clock says. An important meeting is scheduled to begin at 10:00 A.M. Informal time would be saying it is 10:00 A.M. when it is really 10:02 A.M. Precision is not needed because a general, informal answer is sufficient. Technical time might come into play in the finals of the 100-meter dash at the Olympics. It is not enough to say the winner clocked 9.7 seconds (formal time) or 10 seconds (informal time), when he actually clocked precisely 9.73 seconds – ahead of second place in 9.77 seconds. This level of technical precision would seem culturally out of place if the boss called a meeting to begin at exactly 10:08.05 A.M., not before or after. Now that some of Hall’s general theories such as PMS and set theory have been introduced, it is helpful to describe several of Hall’s sub-categories of culture. The cultural distinctions listed below are those primarily developed by Hall. Chronemics The first distinction to be understood is chronemics or the use of time. Time is a language of its own. Time can speak more plainly than words, coming through loud and clear. Various cultures view and use time differently. In the U.S., a mid-day call may be viewed neutrally and not be answered, while an early morning call brings urgency, and a middle of the night call could signal a matter of life or death.9 Time can be used to send a message of coldness 8Ibid., 87. 9Ibid., 25. 6 if an appointment is kept waiting or time can convey importance if an unexpected appointment is ‘squeezed in’ right away. Navajo and other indigenous peoples can view time like space, whereas only what is immediately visible is real. The future has little reality because it cannot be seen and we are not ‘there’ yet.10 Other cultures have an orientation toward the past, where events can ‘stack up’ and weigh heavily on the present.
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